Markandeya, filled with devotion, offered his praises to the Lord, saying, “You are the Danavas and the Yakshas, the Daityas and the Maruts; you are the Siddhas, Apsaras, Nagas, Gandharvas, and the Charanas. You are the ancestors and the Valakhilyas, the lords of all creatures, O imperishable one. You are the sages and the hosts of seers, the Ashvins, and those who dwell in the night. Truly, you are all beings, whatever is called living. What need is there to say more? From Brahma himself to the smallest blade of grass, you pervade everything. You are the past, the present, and the future; you are the entire world, with all that moves and all that does not move. That supreme form of yours, O Lord, is immutable and unchanging. Even Brahma and others do not know this; how then could those of lesser understanding comprehend you? O God, you are pure, eternal, and beyond matter. You are unmanifest, everlasting, infinite, and all-pervading—the great Lord, higher than space, peaceful, unborn, all-powerful, and imperishable. Who indeed is able to praise you, who are without qualities and without blemish, in any adequate way? Whatever I have spoken in praise, O Lord, is limited by my imperfect mind. O imperishable Lord of gods, please forgive any shortcomings in my words.” Thus, when Markandeya had offered his praises, the Blessed Lord was pleased. His voice, deep as thunderclouds, resounded: “Speak your desire, O best of sages—whatever is in your mind, I will grant it. Ask of me, O great sage among the Brahmins.” Hearing these words, the sage Markandeya, his mind wholly absorbed in the Lord, replied with great joy, “O Lord, I wish to know you and your supreme Māyā. By your grace, may my memory never fail. I wish to know you, O lotus-eyed one, who swiftly and constantly moves within the body and who is imperishable. Having become a child here in person, why do you remain, having absorbed all this world? Please explain this to me. For what reason is the whole world situated within your body, O sinless one? And for how long, O subduer of foes, do you intend to remain here? I wish to know all this, O Lord of gods. Tell me everything without omission. From you, O lotus-eyed one, I wish to hear in detail and in truth about this great and inconceivable thing I have witnessed, O Lord.” Thus addressed, the resplendent God of gods consoled Markandeya and spoke these words, his speech sweet and profound: “Indeed, O Brahmin, even the gods do not truly know me. But out of affection for you, I will explain how I create all this. You are devoted to your ancestors, O best of sages, and you have taken refuge in me alone. Therefore, I have appeared directly before you; your vow of celibacy is great. Long ago, I gave the name and designation ‘waters’ (nārā) to the waters. Therefore, I am called Nārāyaṇa; the waters are always my abode. I am called Nārāyaṇa, the eternal and imperishable source—the creator and destroyer of all beings, O best of Brahmins. I am Viṣṇu, I am Brahmā, and I am also Śakra, the lord of the gods. I am Vaiśravaṇa, the king, and likewise Yama, the lord of the departed. I am Śiva and Soma, Kaśyapa and the lord of creatures. I am Dhātā and Vidhātā; I am also the sacrifice itself, O best of Brahmins. Fire is my mouth, earth my feet, the moon and sun my eyes; the sky is my head, space my body, the directions my ears, and water arises from my sweat. With the directions and space as my body, wind abides in my mind. I have been worshipped with hundreds of sacrifices, many of which were performed with generous gifts. Those who know the Vedas worship me, established in the divine sacrifice. On earth, kings and rulers, desiring heaven, also worship me. In the same way, the Vaiśyas, wishing to conquer the heavenly worlds, worship me, whose ornament is Meru and Mandara, and whose realm extends to the four oceans. I alone, becoming Śeṣa, uphold the earth; in ancient times, assuming the form of the Boar, this world belonged to me. When she was sinking in the waters, O sage, I raised her up by my power. And, O best of twice-born, becoming the submarine fire, I drank up the waters. I absorb the waters when filled, and I release them again. Brahmins are my mouth, Kṣatriyas my arms, and Vaiśyas have taken refuge in my thighs. The Śūdras become my feet, in due order and power. The Ṛgveda, Sāmaveda, Yajurveda, and Atharvaveda—all these arise from me and into me they return. Ascetics, intent on peace, self-controlled, and seeking knowledge, attain me. Those freed from desire, anger, and hatred, unattached, pure, established in goodness, without pride, always skilled in spiritual knowledge—such Brahmins, ever contemplating me, worship me. I am the consuming fire, I am the consuming light. I am the consuming sun, I am the consuming wind; whatever star-forms are seen in the sky—know, O best of twice-born, that all the oceans and treasure-houses in every direction are my very pores. Know that my desires, anger, joy, fear, and delusion are the very forms of my clothing, bed, and dwelling. Know, O best, that all these are my forms; people, O sage, attain them by performing virtuous deeds. Truth, charity, severe austerity, and nonviolence toward all beings are prescribed by me for those who dwell in my body. Those whose knowledge is subdued by me do not act out of desire; those who study the Veda properly and worship with various sacrifices—those twice-born, with peaceful minds and conquered anger, attain me. But I cannot be attained by those who perform evil deeds.” Thus did the Lord reveal his boundless and mysterious nature to Markandeya, answering the sage’s questions with compassion and wisdom.